Insults Among Muslims: A Sacred Ritual According to the Late Muhammad?

Tuesday, November 29, 2016

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Insults Among Muslims: A Sacred Ritual According to the Late Muhammad?

An Academic and Theological Commentary
Max Shimba Ministries Org

Introduction

This commentary seeks to address the phenomenon of verbal abuse and the use of insults within certain religious communities, focusing specifically on the Islamic tradition as referenced in hadith literature. The analysis draws upon both Islamic sources and Christian perspectives, with the aim of fostering an informed and respectful discussion on the matter. The commentary concludes with recommendations for a Christian response, grounded in the teachings of the Gospel.

Insults in Islamic Tradition

It is not uncommon for Christians to encounter derogatory remarks or insults from some Muslims concerning matters of faith. To better understand this phenomenon, we turn to primary Islamic sources.

Abu Huraira (may Allah be pleased with him) narrated that the Prophet Muhammad (peace be upon him) said:

“Whoever is given to insulting others, indeed Satan has whispered into his mouth.”
(Fat'hul Baari, Volume 10, Page 176)

This narration clearly indicates that, within the Islamic tradition, the act of insulting others is regarded as the result of satanic influence. According to this hadith, those who insult others are viewed as being under the sway of Satan, who uses their mouths as instruments for his own purposes.

Additional Islamic References

Further examination of Islamic sources reveals additional references to Satan's influence in the daily lives of believers. For example, the Prophet Muhammad (peace be upon him) is reported to have said:

“Satan comes to one of you during prayer and blows (whispers) into his posterior, causing the person to think that he has passed wind, even though he has not. In such a case, he should not leave his prayer unless he hears a sound or perceives an odor.”
(Kitabu cha Mkweli Mwamiu, Volumes 1–2, Hadith No. 74, p. 42)

This narration underscores the belief that Satan is not only involved in provoking insults but also actively seeks to distract and mislead believers during their acts of worship. There are additional mentions in Islamic tradition suggesting that Satan may reside in the nostrils of Muslims or otherwise seek to disturb their bodily functions during prayer.

The Christian Response

From a Christian theological standpoint, the occurrence of insults and verbal abuse—interpreted here as evidence of spiritual bondage—should not surprise believers. Instead, it is viewed as a call to respond with evangelistic zeal and intercessory concern. Christians are urged not to retaliate, but rather to persist in sharing the message of the Gospel (Injil) with those engaged in such behaviors, in the hope that they may awaken spiritually and become liberated from what is perceived as satanic influence.

Thus, the Christian response is characterized not by animosity or surprise, but by a sense of mission and compassion. The ultimate aim is transformation—bringing those considered spiritually lost into the freedom and grace offered through the Gospel of Jesus Christ.

Implications and Christian Duty

In light of the aforementioned Islamic references, this commentary concludes that Christians bear a significant responsibility to present the Gospel to Muslims, whom the author describes as being under spiritual bondage due to these influences. The hope expressed is that, through receiving the Gospel, such individuals may be delivered from negative spiritual influences and cease to be "instruments" or "playthings" of Satan.

Conclusion

While this reflection is admittedly polemical in its approach, its purpose is to highlight what are perceived as spiritual dynamics at play in certain interreligious encounters. The Christian is therefore encouraged to approach such situations not with hostility, but with a sense of spiritual mission, seeking the transformation and liberation of those believed to be lost, through the power of the Gospel.

Author's Note

The above is a scholarly translation and contextual arrangement of the original Swahili text. The content reflects the theological and polemical position of the author and should be approached with sensitivity and an appreciation for the principles of interfaith dialogue. All references to Islamic sources are cited as they appear in the original document, and interpretations are provided from the perspective of Christian ministry.

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Max Shimba Ministries Org

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